Baptism in our Kingdom Experience

Baptism in our Kingdom Experience:

This article covers water baptism in the early Christian church.

Part 1 – In Jesus' Time

• John's Baptism – for religious Jews who believed their rituals did not bring cleansing from sin.
• John introduced and new movement within Judaism. Scholars believed he was part of the Essene movement of that timeⁱ.
• John, the 'Voice crying in the Wilderness', attracted followers who were drawn to his ascetic lifestyle away from the politics of the Temple at the time.
• John's ministry was the fulfillment of the Messianic expectations that had developed in the previous centuries.
  John understood that his baptism was a preparation for the Messianic baptism anticipated by the prophets, who saw that for a true cleansing the nation must wait until God should open in Israel a fountain for cleansing (Zec_13:1), and should sprinkle His people with clean water and give them a new heart and a new spirit (Eze_36:25, Eze_36:26; Jer_33:8). His baptism was at once a preparation and a promise of the spiritual cleansing which the Messiah would bestow. “I indeed baptize you with water unto repentance: but he that cometh after me ... shall baptize you with the Holy Spirit and with fire” (Mat_3:11 margin)ⁱⁱ.
• John's ministry was as a forerunner to Jesusⁱⁱⁱ. Indeed, two of his disciples became Jesus' disciples.
• As the Gospel spread, lead by Paul, John's ministry preceded him in at least one occasion. [Acts 19:1-3^iv]

Conclusion: John's Baptism was of repentance for the Jewish people, as they expected the Messiah. It was a preparation ritual so that they would be ready to receive their Messiah.

Part 2 – Jesus' Baptism

Jesus came to John in the wilderness, immediately after He completed his wilderness fast. It is recorded in three of the gospels^v [Mat_2:22; Mar_1:9; Luk_3:21].

• This was the second encounter between Jesus and his cousin.

Luk_1:41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb...44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

• We must ask: “Why was Jesus lead to be baptism by John?' 1) to fulfill all righteousness. 2) to begin His ministry.
• At the Baptism the fullness of the Trinity was revealed [the Voice of the Father; the Revealed Son and the Dove, symbol of the Holy Spirit.
• This event reveals Baptism as an inauguration for ministry.

Part 3 – In the First Church. Later eras, such as the Reformation used Baptism as an item of division.

• The controversy here is not about “believers' baptism,” for that is common to all parties.
• Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is “believers' baptism,”.
• Another sect that emerged in the Reformation era were the Anabaptists. Several denominations today trace their roots back to this sect.
• Every instance of adult baptism, or of “believers' baptism,” recorded in the New Testament (Act_2:41; Act_8:37; Act_9:17, Act_9:18; Act_10:47; Act_16:15; Act_19:5, etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being “believers” would be required from every one of them before baptism.
• The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized^vi.
• One significant early Christian writing called the Didache (the 'Teachings'); has a section on Baptism.
  5. The Didache

Appeal has been made to the Teaching of the Twelve Apostles, which may belong to the first half of the 2nd century. Here for the first time pouring is distinctly admitted as an ordinance in place of immersion. Because of this remarkable passage it is argued by some that, though immersion was the normal and regular baptism, yet alongside of it, pouring was allowed, and that in reality it was a matter of indifference which was used even in the 1st century. But that is not the true interpretation of the facts in the case. The passage deserves to be quoted in full and is here given in the translation of Philip Schaff (Presbyterian) in his edition of the Didache (pp. 184ff): “Now concerning baptism, baptize Thus: Having first taught all these things, baptize ye into (eis) the name of the Father, and of the Son, and of the Holy Ghost, in living water. And if thou hast not living water, baptize into other water; and if thou canst not in cold, then in warm (water). But if thou hast neither, pour water thrice upon the head in (eis) the name of the Father, and of the Son, and of the Holy Ghost.” There is Thus no doubt that early in the 2nd century some Christians felt that baptism was so important that, when the real baptism (immersion) could not be performed because of lack of water, pouring might be used in its place. This is absolutely all that can be deduced from this passage. It is to be noted that for pouring another word (ekcheō) is used, clearly showing that baptizō does not mean “to pour.” The very exception filed proves the Baptist contention concerning baptizō̌. Now in the New Testament baptizō is the word used for baptism. Ekcheō is never so used. Harnack in a letter to C. E. W. Dobbs, Madison, Ind. (published in The Independent for February 9, 1885), under date of January 16, 1885 says: “(1) Baptizein undoubtedly signifies immersion (eintauchen). (2) No proof can be found that it signifies anything else in the New Testament and in the most ancient Christian literature. The suggestion regarding 'a sacred sense' is out of the question.” This is the whole point of the Baptists admirably stated by Adolph Harnack. There is no thought of denying that pouring early in the 2nd century came to be used in place of immersion in certain extreme cases. The meaning of baptizō is not affected a particle by this fact. The question remains as to why this use of pouring in extreme cases grew up. The answer is that it was due to a mistaken and exaggerated estimate put upon the value of baptism as essential to salvation. Those who died without baptism were felt by some to be lost. Thus arose “clinic” baptisms.

• This is a record of early Christian practice. It can inform us in our era about their practice, and theology of Baptism.

i[from ISBE article on John the Baptist] John's dress and habits were strikingly suggestive of Elijah, the old prophet of national judgment. His desert habits have led some to connect him with that strange company of Jews known as the Essenes. There is, however, little foundation for such a connection other than his ascetic habits and the fact that the chief settlement of this sect was near the home of his youth. It was fitting that the one who called men to repentance and the beginning of a self-denying life should show renunciation and self-denial in his own life. But there is no evidence in his teaching that he required such asceticism of those who accepted his baptism.

iiIbid, section V 1.2

iii Ibid section VII 1. John assumed from the first the role of a herald preparing the way for the approaching Messianic age. He clearly regarded his work as Divinely appointed (Joh_1:33), but was well aware of his subordinate relation to the Messiah (Mar_1:7) and of the temporary character of his mission (Joh_3:30). The Baptist's work was twofold. In his preaching he warned the nation of the true character of the new kingdom as a reign of righteousness, and by his call to repentance and baptism he prepared at least a few hearts for a sympathetic response to the call and teaching of Jesus. He also formally announced and bore frequent personal testimony to Jesus as the Messiah.

iv [Barnes commentary on Acts 18:5] Knowing only the baptism of John - Whether he had himself heard John, and been baptized by him. has been made a question which cannot now be decided. It is not necessary, however, to suppose this, as it seems that the knowledge of John’s preaching and baptism had been propagated extensively in other nations beside Judea, Act_19:1-3. The Messiah was expected about that time. The foreign Jews would be waiting for him; and the news of John’s ministry, doctrine, and success would be rapidly propagated from synagogue to synagogue in the surrounding nations. John preached repentance, and baptized with reference to him that was to come after him Act_19:4, and this doctrine Apollos seems to have embraced.

v Jesus came from Galilee to Jordan to be baptized of John, on the special ground that it became him to “fulfill all righteousness” (Mat_3:15). John's special office ceased with the baptism of Jesus, who must now “increase as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his disciples, saying, “Behold the Lamb of God.”

viFrom Easton commentary on 'Baptism'